Draw two straight lines of the same length, or of different lengths, as you prefer, from a single point; call that point yourself; let the direction of the lines represent the direction of the instincts, and let the relative lengths of the lines represent the relative strength of the instincts. If you then draw two other lines, each one parallel to one of the first two, and if you finally draw a diagonal from the original point to the opposite corner of the parallelogram you have just constructed, this diagonal will represent the action you will take when played upon by two hormic impulses at the same time. But is this not free will, to do as you are moved to do? It was Schopenhauer, I think, who said that if a stone thrown through the air could be conscious, it would imagine that it was free; would translate gravity, momentum, resistance and the like into terms of personal desire. And it was Will Durant who, in his “Story of Philosophy,” said that Schopenhauer was right. This, of course, is but another way of saying that free will is an illusion. It seems to come from within us, but in reality comes from without. And so it must be if we are the playthings of these hormic, instinctive impulses with which we are said to be born. McDougall has specifically repudiated this interpretation of his theory. He calls himself a “Vitalist”; a believer in an active “life-principle,” in something which, if not an actual soul, is at least a mind. But being an eminently fair-minded gentleman, he has been at pains to marshal together all the objections to his own views which he can think of, and he has proven himself to be a better enemy propagandist than defender of his own territory. Thus C. E. M. Joad, a British writer, author of “The Babbitt Warren,” in his essay, “The End of Ethics,”[33] compared McDougall to Watson and to Freud, and finds that one and all “preclude free will.” And he adds: “Whether ... the conscious will overcomes the unconscious desire, or whether the unconscious desire overcomes the conscious will, is a matter which appears to lie outside our control.” Mr. Joad does not go half far enough. Under the McDougall hypothesis, the conscious will overcoming the unconscious desire is a matter which can never happen. Will is merely the conscious result of a war of unconscious impulses. But he is quite right in believing that it makes no difference whether a striving be called an “instinct,” as by McDougall; an “emotion-reflex,” as by Watson; or a “libido,” with or without a “complex,” as by Freud. If we were born with it, or found it innate within us, or acquired it through circumstances not of our making, then we are its puppets or the puppets of its fellows. So Mr. Joad quite logically groups McDougall, Watson and Freud together as determinists, all the protests of the eminent English professor to the contrary notwithstanding.